The Bible is sometimes viewed as a Hebrew attempt to explain the origins of the world. Comparisons attempt to demonstrate that the Bible is just another mythic tradition handed down by word of mouth over the centuries. Alleged flaws are pointed out in the scriptures and books have been written listing these supposed errors. When the Bible is placed side by side with myths of the ancient world it demonstrates a character that is distinct. God, unlike the deities of ancient legends, lacks human characteristics and the weaknesses of mankind. Jehovah does not appear as an extension of human thinking and this contrast widens as the narrative continues. God, revealed in the Old Testament, does not compete with the gods of the pagan world, nor is He a product of the Hebrew culture. The stories that appear in the scriptures do not have the exaggerated quality of fables. Events, such as the flood, stagger our imagination, but it is logical that a God who could create the physical universe has more than enough ability to perform such feats. The same God who can speak worlds into existence would also have the ability to inspire humans to write the story down and preserve it over the ages so we can have access to it.
The offspring of Abraham served a specific purpose that God had for them and they would be the first to record the Lord’s message for all time. The Hebrews are a focal point in God’s plan to save mankind but the Gentile nations were not forgotten. The volume of material in the Old Testament devoted to the Israelites causes us to overlook statements about other peoples. The numerous details of history, law, sacrificial practices, poetry and prophecy in the books may obscure God’s sovereignty over all nations. A careful study of the scriptures shows that God is not just the Lord of the Hebrews but exercised authority over all mankind and is therefore Lord of the entire world.
Interpretations that view the O.T. scriptures as a Hebrew explanation for the world and their nation assumes that the writings are nothing more than Jewish myths. A limited perspective such as this keeps us from understanding the development of God’s plan. As the study builds we will see that there is a progressive evolution to the story. In the beginning God dealt with all nations through patriarchs. When men no longer lis tened to the voice of God, the Lord sought one family to bring the Messiah into the world. The focus narrows to the descen dants of Abraham until we come to the New Testament. Once the Messiah enters the world and the Gospel is preached the focus expands once more to include all races and nations. This characteristic, which distinguishes the Bible from all other ancient literary works, will become evident as we continue. The unfolding of the plan of God, coupled with the inclusion of other races and nations is evidence once more of a common point of origin; God.
Attempts have been made to compare the Old Testament stories with writings from other ancient cultures. The Gilagamesh Epic, an ancient Babylonian story, along with similar stories in ancient cultures around the world, contains an episode in which the world is covered by water to wipe out evil. The Code of Hammurabi, dating from the second millennium before Christ, contains laws which are very similar to some aspects of the Law of Moses. The existence of flood stories throughout the world verify that at one time a cataclysmic event took place. The Code of Hammurabi is evidence that a moral code existed in the dim past and stabilized society. We can lump all of these together as mythic traditions, in respect to the stories of the flood and other events, or simply coincidental, in regard to moral laws, but we must consider the possibility that the Biblical accounts are correct and myths around the world represent a corruption of actual events. Moral laws governing the ancient world can be considered as evidence of a divine creator who gave such standards to men for the good of the world.
The Bible deals with other nations at various points dem onstrating God’s authority as creator over all humanity. In the beginning there were no Hebrews. The story of God’s interac tions with mankind begins before a distinction between Hebrew and Gentile is made. Abraham, or Abram as he was known in Ur of the Chaldees, was called by God to be the father of a race set apart by the Lord for a special purpose. Abram was told to leave his country and family and go to a place that God would show him (Gen 12). Faith in God set Abram apart from his fellow countrymen. When God spoke, Abram listened and did as he was told. Actions taken based on the commands of God identify Abraham as one of the most faithful to God throughout the scriptures. We need to remember that the patriarch was Chal dean by birth and there was no distinction between the Semitic people who eventually became known as the Jews. Faith such as Abram’s is contrasted with spiritual negligence leading to evil. Perhaps the earliest human characteristic we can identify is that of either listening to God or ignoring Him. It was later that God separated a particular family to carry on and fulfill a purpose that had been in the mind of the Lord since before the world was created (Titus 1.1-2).
The world started with two people, Adam and Eve, who knew who God was (Gen 1-3). Their children also knew God as evidenced by the record of a conversation with the Lord (Gen 4.1-16). Population growth brought the same type of problems into the world we see today. Some remembered God while most chose not to. In a short span of time, biblically speaking, the world plunged into chaos as humans did as they pleased (Gen 6). Paul the apostle outlines this process of rejection in the opening chapter of Romans. He refers to a time when all people knew of God but rejected knowledge of the Lord in favor of human imagination (Romans 1.19-24). Mass rejection brings us back to the purpose for which Abram, later called Abraham by God, was summoned to leave Ur of the Chaldees and go to a place the Lord would show him (Gen 12.1). The descendants of this man would become the Children of Israel and play a large part in fulfilling God’s plan for salvation. It would be premature at this point to discuss in detail what is referred to as the “scheme of redemption” but this is the beginning of the revelation of God’s plan.
The Biblical narrative begins with the story of all mankind. Over time, due to rejection and changes in man’s attitude, the story narrows it’s focus to one man who is faithful to God. From that point it grows as the family of Abraham becomes an extended family, tribes and finally a nation. As the narrative progresses, the Messiah comes into the world. He is rejected, put to death and raised by God. The scope of the scriptures expands once more, collectively embracing Jew and Gentile as God’s children through obedience.
In this chapter we will examine universal laws that God put in place to govern all nations. As the narrative progresses we will discuss the relationship of universal laws, the Law of Moses and later the Gospel. This discussion will make it easier to understand the complementary nature of these laws and the general conditions for living set forth for all people. Universal laws continue throughout the Biblical narrative and describe conditions intended for all humans of all time. Moral codes that appear in every culture mirror some of the ideas the universal laws embody. These universal laws have not been rescinded and are in force today.
God created mankind in His own image, as a spiritual being. This placed mankind in a very special place in the creation of God. The Psalmist writes, “What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet...” (Psalm 8.4-6). This description speaks highly not only of mankind, but of God as well, who placed man in such a position.
Adam and Eve were placed in a virtual paradise created by God where they enjoyed an intimate relationship with the Lord. This is demonstrated as we find that the “voice” of God was heard walking in the garden in the “cool of the day” (Genesis 3.8). God told the couple how to conduct themselves instructing them to be fruitful, multiply, replenish the Earth, subdue it (Genesis 1.28), exercise dominion over all living things (Genesis 1.28), eat of every herb bearing seed and every tree (Genesis 1.29) and dress and keep the garden (Genesis 2.15). A single prohibition was given and that was to avoid eating the fruit of the tree of the knowledge of good and evil (Genesis 2.17). The relationship between Adam and Eve was ordained by God and reveals the first of the universal laws: marriage.
God instituted marriage (Genesis 2.21-25) as part of an ideal environment in the newly created world. He demonstrated his will and provision for human life by creating a companion, Eve, and presenting her to Adam. The physical aspect of this union reinforces God’s intention for one man to be joined to one woman for life. Christ verifies this in his response to the Pharisees about divorce and remarriage. When asked if a man could divorce for any cause, Christ stated, “Have ye not read, that He which made them at the beginning made them male and female, and said, for this cause shall a man leave father and mother, and shall cleave to his wife: and the twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.” (Matthew 19.4-6). It is evident from Christ’s teaching that marriage was instituted by God and was in effect in the first century as it is today.
Marriage and the instructions given to Adam and Eve are not usually seen as being laws since they lack the formality that characterizes later commands. Genesis, the book of begin nings, shows that things were simpler. God spoke directly to mankind and his word was binding. Verbal commands from God represented His will and marks the first way in which the Lord delivered his message to mankind. The conditions speci fied in the story of creation demonstrates God’s provision for life on the planet. Adam and Eve were given tasks to perform, food, a suitable environment and the means to enjoy each other. In addition they had open access to God and were able to talk with Him. The creation of the universe and man emphasizes a pattern that will continue throughout the Bible. God gives His blessings, specifies conditions to maintain them and issues statements of negative consequences if the conditions are not met. This is consistent with the giving of all laws or commands throughout the scriptures. In the case of Adam and Eve the consequence for violation of the single prohibition was death (Genesis 2.17).
After Adam and Eve sinned, God changed the conditions under which they would continue to live. Physical death became a reality and their respective roles were modified. “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” (Genesis 3.16-19).
The institution of marriage continued unchanged while other conditions were altered. The relationship between man and God had been altered by transgression emphasizing the need for reconciliation. The earliest commands and conditions provide a basis for understanding the origin of morality in the family of man. Limitations placed on human behavior and the idea of a powerful being who has the ability to punish violators is a theme that appears in many ancient myths. The idea of God may be represented in a corrupted form in ancient traditions and could account for the appearance of these ideas worldwide.
God demonstrates His authority over all mankind in the events that occur during Noah’s lifetime. Mankind became corrupt to the extent that the earth was filled with violence (Genesis 6.5-11) causing God to place a limit on human lifespan. The sanctity and respect for marriage was violated as men took wives of all that they wished to have (Genesis 6.1-2) in opposition to God’s intent for one man to be joined to one woman for life. This may account for some of the violence in the world at that time. God decided to destroy all of mankind with the exception of eight souls, Noah and his family, by means of the flood (Genesis 6-8). Following the flood God again changed the conditions under which man was to live.
After the flood God observes that “the imagination of man’s heart is evil from his youth” (Gen 8.21) and removed the curse He placed on the ground in Adam’s day (Gen 3.17). The Lord specified that animals were now to be eaten as food (Genesis 9.2-3) but blood was not to be consumed as this was the life (Genesis 9.4). A penalty of death was instituted for those who committed murder which was to be carried out against man or animal (Genesis 9.5-6). The Lord restated His earlier command for Noah’s family to be fruitful and multiply and replenish the earth (Genesis 9.1) intending that mankind should fill the world enjoying the good things He provided.
A short time later we find that the descendants of Noah remained in the same region refusing to spread out and populate the world. Their strength in numbers led them to adopt the idea that they could challenge God’s authority. They devised a plan to accomplish this convinced they would be success ful. “And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said to one another, go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for morter. And they said, go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth..” (Genesis 11.1-4). Man’s pride manifests as humans, desiring to make a name for themselves, oppose God’s instructions. God did not allow this violation to continue and intervened during the construction of the tower by confusing the language of the people (Genesis 11.5-9). As a result, mankind spread out over the face of the earth (Genesis 11.8). It is not difficult to see how this event, and the story of the flood, may have been preserved in the cultures that arose from this separation of peoples who were now divided by language but preserved their shared experience in the form of myth and fable.
Following this event the Biblical narrative narrows, focusing on the emergence of the Hebrews beginning with the call of Abram (Genesis 12). Evidence that God continued to deal with other nations however can be seen in the scriptures. While the focus is on the nation through which the Messiah would come, we have information that some knowledge of God was preserved by others as well.
One example is the description of Abraham’s relatives who remained in Haran. Joshua, in his address to the Hebrews, states that Terah, the father of Abraham, served idols (Joshua 24.2). It is possible to conclude that Abraham served God while his own family did not. Laban, whose daughters Jacob married, served idols as evidenced by the account of Rachel’s theft of her father’s household “images”, or gods, as Jacob left Padan-Aram (Genesis 31.19). Laban’s “images”, or idols, were important enough for him to pursue Jacob and search his belongings without knowing that his own daughter hid them from him (Genesis 31.30-37).
Another example of the preservation of the knowledge of God is the appearance of Melchizedec. After the battle of the kings, Abraham was met by Melchizedec, who is described as both a king and a priest of the most high God (Genesis 14.18). The interesting point to note here is that Salem, later known as Jerusalem, or Zion, lay in the midst of a country known for it’s idolatry, and was the subject of God’s judgment in the future (Genesis 15.16). Abraham apparently recognized Melchizedec’s priesthood and gave the priest a tithe of the spoils from the battle, receiving a blessing from God through Melchizedec (Genesis 14.19-20).
Balaam of Mesopotamia knew of God, though he was not faithful to the Lord. Jude describes Balaam as one who was greedy of reward (Jude 11). Hired by Balak to curse the people of God as they passed through Moab (Numbers 22-24), the Lord intervened by causing Balaam to speak only what He desired. Instead of cursing Israel, Balaam blessed the people of God (Numbers 23.35–24.11).
While the Law given to Moses was specifically intended for the Hebrews, as a preparation for Christ, God made provisions for the treatment of foreigners, or “strangers”. Moses writes, “And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the Lord your God.” (Leviticus 19.33-34). God demonstrates His mercy and kindness to those who were not descended from Abraham in this directive to be kind to foreigners who would live among His chosen people. This type of attitude expresses God’s love for all.
While living among the Hebrews, certain limits were placed upon foreigners. God instructed, “There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.” (Leviticus 22.10). The “holy thing” spoken of here were portions of the sacrifices reserved for the priests. God provided a means for foreigners to live in the land but prohibited them from partaking of those things that had the highest spiritual significance since they were sanctified for service to God.
Perhaps the single most important holy day for the Hebrews was the Passover feast. This marked their freedom from Egyptian bondage and figuratively represented the future sacrifice of Christ which will be discussed in a later section. God made a provision for foreigners to participate in this, whether living in the land or passing through. “And if a stranger shall sojourn among you, and will keep the Passover unto the Lord; according to the ordinance of the Passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.” (Numbers 9.14). This provision points in the direction of a new law that would ultimately unite all families of the Earth as one spiritual household in Christ.
Another example of God’s acceptance of foreigners desiring to serve Him, can be seen in the account of Ruth, a woman of Moab. Ruth married into the family of Naomi whose husband left Israel during a period of famine (Ruth 1.1-3). Naomi’s husband, and two sons, died while in Moab. Naomi decided to return to Israel to be with her family (Ruth 1.3-6). Ruth determined to return with her mother-in- law even after Naomi attempted to persuade her not to do so. Ruth told Naomi, “Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me and more also, if ought but death part thee and me.” (Ruth 1.16-17).
Upon returning from Moab, Ruth, through a series of negotiations involving the Law and the rights and obligations of near kinsmen, remarried into the family. These rights and obligations were part of the law and required a near kinsmen to raise children in honor of the dead, preserving the heritage of the family. The marriage of Boaz, who performed the duties of the near kinsman to Ruth (Ruth 2-4), demonstrates the wisdom of Naomi, Ruth’s determination and integrity, and the kindness of Boaz, making this story one of the most remarkable in the scriptures. Ruth is the great grandmother of David and through his bloodline Christ was brought into the world. The wisdom, kindness and providence of God are expressed in this story linking the Gentile and Hebrew worlds under the dominion of God.
The dedication of the Temple by Solomon further demonstrates that those in other nations were not forgotten by the Lord. Solomon prayed on behalf of foreigners who would seek to know God. Since Solomon had been given wisdom by God, it is prob able that his prayer reflected God’s desire to draw all nations to Him. Solomon asks, “Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy names sake, for they shall hear of thy great name, and of thy strong hand, and of thy outstretched arm: when he shall come and pray toward this house; hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all the people of the earth may know that this house, which I have builded is called by thy name.” (1 Kings 8.41-43).
Solomon’s request of God does not suppose the Lord lived in the house which had been built for Him. Solomon stated, “But will God indeed dwell on earth? Behold the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Yet have thou respect unto the prayer of thy servant, and to his supplications, O Lord my God, to hearken unto the cry and to the prayer, which thy ser vant prayeth before thee today....” (1 Kings 8.27-28). Paul the apostle observes that, “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands....” (Acts 17.24).
Throughout the remainder of the O.T. a number of judgments are recorded against foreign nations outside Israel. These judgments are issued by God through the prophets and condemn the pagan nations for their part in the overthrow of Israel and Judah. While God allowed this to happen to His people as punishment for their unfaithfulness, scriptural evidence suggests the pagans were later destroyed for their idolatry and failure to acknowledge God. The references below list some of these passages in the writings of the prophets.
Isaiah prophesied against Assyria (Isaiah 10), Babylon (Isaiah 13), Moab (Isaiah 14-15), Damascus (Isaiah 17), Egypt (Isaiah 19), and Tyre (Isaiah 23). Jeremiah pronounced warnings and judgments against Moab (Jeremiah 48), the Ammonites (Jeremiah 49), and Babylon (Jeremiah 50). Ezekiel refers to Babylon as the sword of God against Judah (Ezekiel 21), renders God’s verdict against the Ammonites and Edomites (Ezekiel 25), against Tyre (Ezekiel 26 & 28) and to Egypt (Ezekiel 30). Amos pronounces God’s judgment against a number of nations and city states (Amos 1.1-2). Obadiah renders God’s judgment against Edom (Obadiah). Jonah was sent to warn Nineveh, the Assyrian capital, of their need to repent before God (Jonah). Nahum later told of the destruction to come upon the Assyrians in his writing (Nahum).
God’s authority over all mankind is His right as creator. From the beginning, God exercised His authority over the kingdoms of the world in accordance with His will. The spiritual message of the Bible is God’s intention to unite all of mankind under the rule of His son Jesus Christ. The prophets foretold of a spiritual kingdom, or house that would be established, and the New Testament tells of the plan’s fulfillment.
Isaiah states, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isaiah 2.2). Micah writes, “But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall come, and say, Come, let us go up to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” (Micah 4.1-2).
The first gospel sermon was delivered by Peter on the day of Pentecost in accordance with the above statements (Acts 2). The inclusion of the Gentiles in God’s plan is clarified by James as he addressed the other apostles. Luke records, “And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, who doeth all these things.” (Acts 15.13-17).
Paul, addressing the philosophers in Athens, revealed that God’s purpose was to unite all men of every nation as a spiritual family through obedience to the gospel. Paul stated that God, “...hath made of one blood all nations of men for to dwell on the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live and move, and have our being; as certain also of your own poets have said; for we also are his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. And the times of this ignorance God winked at; but now commandeth all men every where to repent....” (Acts 17.26-30).
God’s authority in the beginning was exercised over all nations, as has been shown in the above discussion. In the world in which we live, God continues to exercise His authority through the New Testament. All races and nations are invited to join God’s spiritual family through obedience to His will. This was God’s purpose from the beginning. His desire to reconcile all of mankind, through Christ, demonstrates God’s continual care and consideration for man. God patiently calls to all who would hear and obey the gospel, no matter who one is, or where one lives. God is indeed Lord of all the Earth.